فضل

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Form 1فَضَلَ2 senses · 1 main

muḍāriʿـُيَفْعُلُ·ـِيَفْعِلُ·ـَيَفْعَلُيَنْعُمُيَنْكُلُيَحْضُرُmaṣdarفَضْلٌ

Core sense — it exceeded, it remained over; he excelled him, he overcame himgenerated

1.1it exceeded; it was, or became, redundant, or superfluous—فضَلَ

and فَضِلَ; and فَضِلَ: three synonymous dialectal variants. The second is mentioned by ISk; the third is said to be irregular and unparalleled, but according to the companions of Sb it is a compound of the second and the third.

Like نَعِمَ, which has for its; and نَكِلَ [but this I do not find in its proper article]; and حَضِرَ [but this is disallowed by some]; and فَرِغَ, muḍāriʿ يَفْرُغُ, among perfect verbs; and مِتَّ, muḍāriʿ تَمُوتُ; and دِمْتَ, muḍāriʿ تَدُومُ; and كِدْتَ, muḍāriʿ تَكُودُ: all of these mean it exceeded, or became redundant.

The synonym is زَادَ, used in relation to الفَضْلُ in the sense of الزِّيَادَةُ, as Ibn-Es-Seed says, that is, as the opposite of النَّقْصُ.

the same as زَادَ. فُضْلٌ and فُضُلٌ are also maṣdars of it, meaning زِيَادَةٌ, as in the saying in a tradition, related in two ways, إِنَّ لِلّٰهِ مَلَائِكَةً سَيَّارَةً فُضْلًا عَلَى المَلَائِكَةِ المُرَتَّبِينَ مَعَ الخَلَائِقِ and فُضُلًا [i. e. To God belong angels who occupy themselves in ranging about, in addition to the angels who are stationed among created, human and other, beings].

somewhat remained of it—فَضَلَ مِنْهُ شَىْءٌ

All three dialectal variants mentioned above also mean: it remained, of a greater quantity or number; the same as بَقِىَ.

and you also say فَضِلَ, and فَضِلَ, in the same sense.

it had somewhat remaining—فَضَلَ

Or from الفَضْلُ in the sense of البَقِيَّةُ: like نَصَرَ, and فَضِلَ like حَسِبَ [implying that the muḍāriʿ is فَضَلَ and فَضِلَ].

The TK gives this meaning; but SM says that these verbs — which he says are like نَصَرَ, سَمِعَ and حَسِبَ, the last as mentioned by Lh — are used in the phrase فَضَلَ مِنْهُ شَىْءٌ, explained above.

on this sense latin_note_placeholder_removed

1.1.1he, or it, exceeded, or excelled, him, or it—فَضَلَهُ

فَضَلَ is transitive as well as intransitive.

Also فَضَلَ عَلَيْهِ; maṣdars فَضْلٌ and فُضُولٌ — but see the distinction made between these two words under فَضْلٌ below. See also Form 4, and see فَضْلٌ below, last meaning.

overcoming, or surpassing, in highness of rank, condition, or estimation—الفَضْلُ

This has but one form of verb, فَضَلَ, like قَعَدَ, muḍāriʿ يَقْعُدُ.

Anyone who relates the saying of the poet [We found, or have found, that Nahshal, the tribe so called, overcame Fukeym, another tribe]

shāhid

وَجَدْنَا نَهْشَلًا فَضَلَتْ فُقَيْمَا

pronouncing the ض in فضلت with kesr errs, not distinguishing between the two meanings: so says Ibn-Es-Seed, in the book called Kitáb el-Fark.

Es-Seymuree says, in his book called Kitáb et-Tebsireh, that فَضَلَ, like نَصَرَ, muḍāriʿ يَنْصُرُ, is from الفَضْلُ, meaning the ruling of others as a chief, lord, or master.

he overcame him; he surpassed him; he gained the mastery over him—فَضَلَهُ

See also Form 3.

Show Lane's original text

, aor. فَضُلَ ; and فَضِلَ , aor. فَضِلَ ; and فَضِلَ , aor. فَضُلَ ; three syn. dial. vars.; (S, O, Msb, K;) the second mentioned by ISk; and the third [said to be] anomalous and unparalleled; (S, O;) [but] it is a compound of two thereof, (S, O, Msb, K,) accord. to the companions of Sb, (S, O,) i. e. a compound of the second and the third, (K,) like نَعِمَ having for its aor. يَنْعُمُ , (Sb, S, O, Msb,) and نَكِلَ , aor. يَنْكُلُ , [but this I do not find in its proper art.,] and حَضِرَ , aor. يَحْضُرُ , [but this is disallowed by some,] and فَرِغَ , aor. يَفْرُغُ , among perfect verbs, (Msb,) and مِتَّ , aor. تَمُوتُ , and دِمْتَ , aor. تَدُومُ , (Sb, S, O, Msb,) and كِدْتَ , aor. تَكُودُ ; (Sb, S;) inf. n. فَضْلٌ : (S, * O, * Msb, K: *) all signify It exceeded; or was, or became, redundant, or superfluous; [syn. زَادَ ;] being used in relation to الفَضْلُ (K, MF, TA) meaning الزِّيَادَةُ , as Ibn-Es-Seed says, (MF, TA,) [i. e.] as meaning the contr. of النَّقْصُ : (K, TA:) or the first of the three, i. e. فضَلَ , aor. فَضُلَ , inf. n. فَضْلٌ , signifies thus, i. q. زَادَ , (Msb,) and فُضْلٌ and فُضُلٌ are also inf. ns. [of the same, i. e.] signifying زِيَادَةٌ , as in the saying, in a trad., accord. to different relaters, إِنَّ لِلّٰهِ مَلَائِكَةً سَيَّارَةً فُضْلًا عَلَى المَلَائِكَةِ المُرَتَّبِينَ مَعَ الخَلَائِقِ and فُضُلًا [i. e. Verily to God belong angels who occupy themselves in ranging about, in addition to the angels who are stationed among the created, or human and other, beings]: (TA:) and all the three dial. vars. mentioned above signify it remained [of a greater quantity or number]; syn. بَقِىَ ; (S, * O, * Msb;) you say, فَضَلَ مِنْهُ شَىْءٌ , aor. فَضُلَ ; and فَضِلَ , aor. فَضَلَ ; and فَضِلَ , aor. فَضُلَ ; somewhat remained thereof: (S, O:) or from الفَضْلُ as meaning البَقِيَّةُ , you say فَضَلَ like نَصَرَ , [i. e. aor. فَضُلَ ,] and فَضِلَ like حَسِبَ , [implying that the aor. is فَضَلَ and فَضِلَ ,] (K,) [accord. to the TK meaning it had somewhat remaining, but accord. to SM,] using these verbs [which are said by him to be like نَصَرَ and سَمِعَ and حَسِبَ , the last as mentioned by Lh,] in the phrase فَضَلَ مِنْهُ شَىْءٌ [expl. above]. (TA.) [ فَضَلَ is trans. as well as intrans.] One says, فَضَلَهُ and فَضَلَ عَلَيْهِ , [aor. فَضُلَ ,] inf. ns. فَضْلٌ and فُضُولٌ , [but see a distinction made between these two words voce فَضْلٌ , below,] meaning He, or it, exceeded, or excelled, him, or it. (MA.) See also 4. [And see فَضْلٌ below, last signification.] الفَضْلُ as meaning The overcoming, or surpassing, in highness, elevation, or eminence, of rank, condition, or estimation, has but one form of verb, فَضَلَ , aor. فَضُلَ , like قَعَدَ , aor. يَقْعُدُ : he who relates the saying of the poet, 1 [We found, or have found, that Nahshal (the tribe so called) overcame &c., or have overcome &c., Fukeym (another tribe)], pronouncing the ض [in فضلت ] with kesr, errs; not distinguishing between the two meanings: so says Ibn-Es-Seed, in the book entitled “ Kitáb el-Fark: ” and Es- Seymuree says, in his book entitled “ Kitáb etTebsireh, ” فَضَلَ , aor. فَضُلَ , like نَصَرَ , aor. يَنْصُرُ , is from الفَضْلُ meaning the ruling [others] as a chief, lord, or master. (TA.) And فَضَلَهُ signifies also [simply] He overcame him; surpassed him; or gained ascendency, or the mastery, over him. (TA.) See also 3. وَجَدْنَا نَهْشَلًا فَضَلَتْ فُقَيْمَا

Form 2فضّلهُ3 senses · 1 main

maṣdarتَفْضِيلٌ

Core sense — he attributed excellence to him, he judged him more excellentgenerated

2.1he attributed to him an excellence distinguishing him from another, or others—عَلَى غَيْرِهِ

the same as مَزَّاهُ.

I judged him to be more excellent than another, or others; or I made him to be so—فَضَّلْتُهُ عَلَى غَيْرِهِ

and we have made them to excel many of those that we have created—وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا

and God has made some of you to excel some others—وَٱللّٰهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ

he distinguished him particularly, or specially, by it, namely, a thing—فضّلهُ بِهِ

Maṣdar as above.

In the Qurʾān 17:72. This has been explained as meaning that the excellence of the son of Adam consists in his walking erect, while the beasts — the camels, the asses and the like — walk with the body bent down; and the son of Adam takes food with his hands, while the other animals take it with the mouth.

In the Qurʾān 16:73. Er-Rāghib: this means in ability, wealth, rank or station, and power, which are excellences that may be acquired.

Meaning the same as خَصَّهُ; mentioned in the article خص.

he gave to some more than to others—فضّل فِى العَطَآءِ

Mentioned in the article افق.

2.1.1

An explanation of فضّل given by Golius, as on the authority of the K (“i. q. وسخ Sordibus infecit, vel pro sordida habuit, quotidianam vestem”), is a strange mistake, apparently caused by his finding in a copy of the K التَّفْضِيلُ التَّوْسِيخُ instead of التَّفَضُّلُ التَّوَشُّحُ. See Form 5.

2.1.2the noun expressing attribution of excess or excellence—اِسْمُ التَّفْضِيلِ

A term applied to the comparative and superlative noun or adjective; also called أَفْعَلُ التَّفْضِيلِ, because it is regularly of the measure أَفْعَلُ. For examples see خَيْرٌ.

Qur’ānic occurrences Form 2 3 shown of 15

6:86

وَإِسْمَـٰعِيلَ وَٱلْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى ٱلْعَـٰلَمِينَ

And Isma'il and Elisha, and Jonas, and Lot: and to all We gave favour above the nations:

7:140

قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَـٰهًا وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَـٰلَمِينَ

He said: "Shall I seek for you a god other than the (true) Allah, when it is Allah Who hath endowed you with gifts above the nations?"

17:21

ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْـَٔاخِرَةُ أَكْبَرُ دَرَجَـٰتٍ وَأَكْبَرُ تَفْضِيلًا

See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

(K, TA) عَلَى غَيْرِهِ , (TA,) inf. n. تَفْضِيلٌ , i. q. مَزَّاهُ , (K, TA,) i. e. He attributed to him an excellence distinguishing him from [or above] another, or others: (TA:) or فَضَّلْتُهُ عَلَى غَيْرِهِ , inf. n. as above, I judged him (S, O, Msb, * TA) to be more excellent than another, or others: (S, * O, * Msb, TA: *) or I made him (S, O, Msb, * TA) to be so. (S, * O, * Msb, TA.) وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا , in the Kur [xvii. 72, i. e. And we have made them to excel many of those that we have created], has been expl. as meaning that the excellence of the son of Adam consists in his walking erect, whereas the beasts, the camels and the asses and the like, walk pronely; and the son of Adam takes food with his hands, whereas the other animals take it with the mouth. (TA.) And وَٱللّٰهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ , in the Kur [xvi. 73, i. e. And God hath made some of you to excel some others], means, in ability, and wealth, and rank or station, and power; which are excellences that may be acquired. (Er-Rághib, TA.) And you say, فضّلهُ بِهِ , meaning خَصَّهُ [i. e. He distinguished him particularly, peculiarly, or specially, by it, namely, a thing]. (A and K in art. خص .) And فضّل فِى العَطَآءِ He gave to some more than to others. (S in art. افق .) [An explanation of فضّل given by Golius, as on the authority of the K, (“ i. q. وسخ , Sordibus infecit, vel pro sordida habuit, quotidianam vestem, ”) is a strange mistake; app. caused by his finding in a copy of the K التَّفْضِيلُ التَّوْسِيخُ instead of التَّفَضُّلُ التَّوَشُّحُ : see 5. اِسْمُ التَّفْضِيلِ The noun of the attribution of excess or excellence is a term applied to the comparative and superlative noun or epithet; also called أَفْعَلُ التَّفْضِيلِ , because it is regularly of the measure أَفْعَلُ : see exs. voce خَيْرٌ .]

Form 3الفِضَالُ2 senses · 1 main

maṣdarفَضْلٌ

Core sense — contending for superiority in excellencegenerated

3.1the contending for superiority in excellence—التَّمَازِى فِى الفَضْلِ

المُفَاضَلَةُ and this word are maṣdars of فَاضَلَ; and التَّفَاضُلُ is the maṣdar of Form 6, an example of which occurs in the article سوى, Form 6.

التَّمَازِى is of the measure تَفَاعُل, from المَزِيَّةُ.

I contended with him for superiority in excellence, and I surpassed him in it—فَاضَلْتُهُ فَفَضَلْتُهُ

In the last source it is given as فَاضَلَنِى; the muḍāriʿ of the latter is فَضُلَ.

3.1.1he made the two things to be unequal, or unlike each other, in excellence—فاضل بَيْنَ الشَّيْئَيْنِ

Apparently: he made the relation between the two things unequal in respect of excellence; the opposite of سَاوَى بَيْنَهُمَا. See also Form 6.

Show Lane's original text

[and المُفَاضَلَةُ inf. ns. of فَاضَلَ ] and التَّفَاضُلُ [inf. n. of 6 (of which see an ex. in art. سوى , conj. 6,)] signify التَّمَازِى فِى الفَضْلِ [i. e. The contending for superiority in excellence]; (K, * TA;) التَّمَازِى being of the measure تَفَاعُل from المَزِيَّةُ . (TA.) And you say, فَاضَلْتُهُ فَفَضَلْتُهُ , (S, O, K, * in the last فَاضَلَنِى ,) aor. of the latter فَضُلَ , (TA,) inf. n. فَضْلٌ , (O, TA,) I contended with him for superiority, or vied with him, in excel-lence, (O, TA,) and I surpassed him, or outvied him, therein. (S, O, K, TA.) And فاضل بَيْنَ الشَّيْئَيْنِ [app. He made the relation between the two things to be unequal in respect of excellence; i. e. he made the two things to be unequal, or unlike each other, in excellence; contr. of سَاوَى بَيْنَهُمَا : see also 6]. (TA.)

Form 4افضل فِى تِجَارَتِهِ4 senses · 2 main

maṣdarفَضْلٌ

Core sense — he made a profit; it exceeded it; he left a remaindergenerated

4.1

He gained, or made gain or profit, in his traffic; the same as رَبِحَ. So Az and the Msb, in the article ربح.

4.1.1it exceeded it—عَنْهُ

Also فَضَلَ عَنْهُ; see فَضْلٌ below, last meaning, and see also فَاضِلٌ. See also Form 1, latter half.

Ows says, describing a bow: [Like a bow of which the part that is grasped is sufficient in size for the filling of the hand, not less than suffices to fill it, and the part that is grasped does not extend beyond the place of the hand — the past tense being used here for the muḍāriʿ to suit the metre]

shāhid

كَقَوْسٍ طِلَاعِ الكَفِّ لَا دُونَ مِلْئِهَاوَلَا عَجْسُهَا عَنْ مَوْضِعِ الكَفِّ أَفْضَلَا

My original has كَقَوْمٍ, an obvious mistranscription.

4.1.2

افضل عَلَيْهِ: see Form 5, in two places.

4.2I left of it the part remaining, or redundant—أَفْضَلْتُ مِنْهُ الشَّىْءَ

اِسْتَفْضَلْتُ has the same meaning.

Show Lane's original text

He gained; or made gain, or profit; in his traffic; syn. رَبِحَ . (Az and Msb in art. ربح .) عَنْهُ [and فَضَلَ عَنْهُ , aor. فَضُلَ , inf. n. فَضْلٌ , (see فَضْلٌ below, last signification, and see also فَاضِلٌ ,)] It exceeded it. (K, TA. [See also 1, latter half.]) Ows says, describing a bow, 1 [Like a bow of which the part that is grasped is sufficient in size for the filling of the hand, not less than suffices to fill it, nor does the part that is grasped thereof extend beyond the place of the hand: the pret. being here used for the aor. to suit the metre]. (TA. [But my original has كَقَوْمٍ , an evident mistranscription.]) كَقَوْسٍ طِلَاعِ الكَفِّ لَا دُونَ مِلْئِهَا | وَلَا عَجْسُهَا عَنْ مَوْضِعِ الكَفِّ أَفْضَلَا افضل عَلَيْهِ : see 5, in two places. أَفْضَلْتُ مِنْهُ الشَّىْءَ and اِسْتَفْضَلْتُ signify the same, (S, O, K, TA,) i. e. I left of it the thing remaining, or redundant. (O, TA.)

Form 5تفضّل عَلَيْهِ3 senses · 2 main

maṣdarإِفْضَالٌ

Core sense — he conferred a benefit on him; he thought himself superior to himgenerated

5.1he thought himself to be superior to him in excellence—تَمَزَّى

In the CK the word is written, erroneously, فَضَّلَ. The headword and this word have the same meaning; mentioned in the article مزو.

he desires that he may have superiority over you in rank and station—يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ

he bestowed, or conferred, a benefit, or benefits, upon him, and gave him of his bounty—افضل عليه

The saying in the Qurʾān 23:24.

the same as أَحْسَنَ or تَطَوَّلَ. Each of these verbs, followed by بِشَىْءٍ, means he presented him, or favoured him, with a thing.

he laid claim to superiority of excellence over his equals, or fellows—تفضّل

he became possessed of eminence, or superiority, over him in the grounds of pretension to respect or honour—افضل عَلَيْهِ فِى الحَسَبِ

According to some, this is the meaning in the passage of the Qurʾān quoted above.

As in a verse of Dhu-l-Isbaʿ cited under عَنْ, on page 2164, ending with فَتَخْزُوْنِى for فَتَخْزُوَنِى, because the rhyme of the whole ode requires the former.

5.2he threw part of his garment over his left shoulder, drew its end under his right arm, and knotted the two ends on his bosom—التَّفَضُّلُ

This is generally the meaning of التَّوَشُّحُ.

It also means the putting of the ends of his two garments, or pieces of cloth, in contrary directions upon his عَاتِق [the part between the shoulder and the neck]. In the K, عَلَى عَاتِقَيْهِ is erroneously put for على عَاتِقِهِ.

5.2.1she wore a single garment—تَفَضَّلَتْ

Or, said of a woman: she wore the garments of her service.

Said of a woman in her tent, chamber, or house; a garment such as is termed مِفْضَلٌ.

Qur’ānic occurrences Form 5

23:24

فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَـٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَـٰٓئِكَةً مَّا سَمِعْنَا بِهَـٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ

The chiefs of the Unbelievers among his people said: "He is no more than a man like yourselves: his wish is to assert his superiority over you: if Allah had wished (to send messengers), He could have sent down angels; never did we hear such a thing (as he says), among our ancestors of old."

Show Lane's original text

[in the CK (erroneously) فَضَّلَ ] i. q. تَمَزَّى , (K, TA,) both of which signify He thought himself to be superior to him in excellence; (TA in art. مزو ;) whence the saying in the Kur [xxiii. 24], يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ , meaning He desireth that he may have superiority over you in rank and station: (TA in the present art.) or i. q. افضل عليه , (S, O, Msb, K, TA,) inf. n. إِفْضَالٌ , (Msb, TA,) i. e. he bestowed, or conferred, a benefit, or benefits, upon him, syn. أَحْسَنَ , (S, TA,) or تَطَوَّلَ , (K, TA,) and gave him of his bounty: (TA:) [and each, followed by بِشَىْءٍ , he presented him, or favoured him, with a thing:] or تفضّل signifies, (K,) or signifies also, (S,) he laid claim to superiority of excellence over his equals, or fellows; (S, K;) whence [accord. to some] the saying in the Kur quoted above: (S:) and [you say] افضل عَلَيْهِ فِى الحَسَبِ , (K, TA,) meaning he became possessed of eminence. [or superiority, over him, in the grounds of pretension to respect or honour,] as in a verse of Dhu-l-Isba' cited voce عَنْ , [q. v., p. 2164,] ending with فَتَخْزُوْنِى for فَتَخْزُوَنِى , [which latter reading I have there given,] because the rhyme of the whole ode requires the former. (TA.) التَّفَضُّلُ also signifies التَّوَشُّحُ [generally meaning The throwing a portion of one's garment over his left shoulder, and drawing its extremity under his right arm, and tying the two extremities together in a knot upon his bosom]: and the putting, or disposing, the extremities of his two garments, or pieces of cloth, contrariwise, or in contrary directions, upon his عَاتِق [or part between the shoulder and the neck]. (K, TA: but in the former, عَلَى عَاتِقَيْهِ is erroneously put for على عَاتِقِهِ . TA.) And تَفَضَّلَتْ said of a woman in her tent or chamber or house, She was in a single garment; (S, O, TA;) [she wore a single garment;] such as is termed مِفْضَلٌ [q. v.]: (S, TA:) or she (a woman) wore the garments of her service. (TA.)

Form 6تَفَاْضَلَ2 senses · 1 main

Core sense — they differed among themselves in excellence, they were unequal in excellencegenerated

6.1

See Form 3.

6.1.1the differing in superiority, or excellence, of some of the people over others—التَّفَاضُلُ بَيْنَ القَوْمِ

the things are unequal, or unlike one another, in respect of excellence—الأَشْيَآءُ تَتَفَاضَلُ

The opposite of تَتَسَاوَى. See also Form 3.

Show Lane's original text

see 3. التَّفَاضُلُ بَيْنَ القَوْمِ means The differing in superiority, or excellence, of some over others, among the people, or party. (TA.) And one says, الأَشْيَآءُ تَتَفَاضَلُ [meaning The things are unequal, or unlike, one to another, in respect of excellence; contr. of تَتَسَاوَى : see also 3]. (TA.)

Form 10استفضل أَلْفًا2 senses · 1 main

Core sense — he took a thousand dirhems more than his duegenerated

10.1

He took a thousand dirhems in excess of his right, or due.

10.1.1

Derived nouns 21

Nounفَضْلٌ3 senses · 1 main

Core sense — excess, redundance; excellence, superiority; a free gift, bounty; a remaining portiongenerated

1excess without excellence—فُضُولٌ بِلَا فَضْلٍ

A maṣdar (see Form 1 throughout), and also a simple noun, meaning an exceeding, redundant, or superfluous quantum of anything, good or evil; an excess, a redundance, or a superfluity; the same as زِيَادَةٌ, the opposite of نَقْصٌ. It often means superabundance, or exuberance, and surpassingness, superiority, or excellence, عَلَى غَيْرِهِ over another, or others; and preponderance.

Er-Rāghib: the plural is فُضُولٌ, and this is sometimes used as a singular; so used, it relates to a thing, or quality, in which there is no good, by a predominant application; hence this saying.

Er-Rāghib: hence too the relative noun فُضُولِىٌّ is formed from it. See that word, one of whose explanations shows that a particular meaning of فُضُولٌ is the quality of busying oneself with what does not concern him.

Er-Rāghib: فَضْلٌ means an excess, in respect of a property or quality, or of an acquisition, above what is moderate; and this is of two sorts: such as is praised, like the فضل of knowledge, and such as is blamed, like the فصل of anger at what does not call for it. But فَضَلٌ is more used of what is praised, and the plural فُضُولٌ of what is blamed.

When the former is used of an excess in respect of some attribute, of one of two things above the other, it is of three sorts: فضل of kind, as of the animal kind above the vegetable kind; of species, as of man above other animals; and of the individual, as of one man above another. The first two are essential attributes, such that one who is deficient in either cannot do away with his deficiency and acquire فضل — as, for instance, the horse and the ass, which cannot acquire the excellence of the human being; but the third may be accidental, so that a way may be found to acquire it, and of this sort are ability, wealth, rank or station, and power.

and ask God of his free gift, or of his bounty—وَٱسْأَلُوا ٱللّٰهَ مِنْ فَضْلِهِ

that is the free gift of God; He gives it to whom He wills—ذٰلِكَ فَضْلُ ٱللّٰهِ يُؤْتِيهِ مَنْ يَشَآءُ

It also means any gift the giving of which to the recipient is not obligatory: a free gift, or gratuity; an act of bounty or grace; a favour; a benefit; and bounty as an abstract term.

In the Qurʾān 4:36; explained in the Ksh and by Bd as meaning of his exhaustless treasures.

In the Qurʾān 5:59, 57:21 and 62:4. Er-Rāghib: this comprises the three sorts of excellences mentioned above.

on this sense El-Munáwee says, in the Towkeef, explaining one of its meanings, that it is the commencing, or originating, of an act of beneficence without an efficient cause — that is, apparently, not by reason of any obligation.

Qur’ān 4:32 approximate — somewhere between 4:28 and 4:43 Lane cites “Kur iv. 36”

Qur’ān 4:32 the verse Lane’s citation points to, and it uses this root

وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا

And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1the remaining portion of the wine, or beverage, is for the excellent—الفَضْلَةُ

Also a portion remaining of a thing, such as food and the like, of water in the leathern water-bag, and of wine or beverage in the vessel. فَضْلَةٌ and فُضَالَةٌ mean the same, or a redundant portion of a thing.

the redundance of water shall not be denied so that the herbage is thereby denied—لَا يُمْنَعُ فَضْلُ المَآءِ لِيُمْنَعَ بِهِ الكَلَأُ

A saying of the common people.

Said in a tradition. The meaning is that when there is a well in the desert with herbage near it, and a person prevents others from drawing water, he thereby prevents them from making use of the herbage; for when a man comes with his camels and pastures them on that herbage and does not then water them, thirst kills them. Mentioned in the article كلأ.

the redundant portion of the waist-wrapper is in the fire of Hell—فَضْلُ الإِزَارِ فِى النَّارِ

in his hand is the end of the nose-rein—فِى يَدِهِ فَضْلُ الزِّمَامِ

Said in another tradition; meaning what one drags along the ground out of pride.

That is, the end of the زمام [the nose-rein of the camel].

the thing having redundant portions—ذَاتُ الفُضُولِ

Also الفضُولِ, with damm and with fet-h: the name of the coat of mail of the Prophet, so called because it had redundance and ampleness.

the remains of the spoils when they are divided, such as a single horse or a single camel—فُضُولُ الغَنَائِمِ

the remains of the menstrual discharge—فُضُول

a certain confederacy, or covenant—حِلْفُ الفُضُولِ

Said of women. See Ham p. 107, where explanations are given of a verse in which this occurs.

The word فضول here is of uncertain meaning. The name is explained thus: Háshim and Zuhrah and Teym went in to ʿAbd-Allah Ibn-Judʿán and united in a confederacy to repel wrongdoing and to exact what was due from the wrongdoer; and it was so called because they bound themselves by their confederacy not to leave in anyone's possession anything remaining of property of which he had despoiled another, without their taking it from the one for the other. In the CK, يَظْلِمُهُ أَحَدٌ is a mistake for يظلمه أَحَدًا.

Or it was so called as being likened to a confederacy, or covenant, made of old at Mekkeh, in the days of Jurhum, to act with mutual equity, and to take for the weak from the strong and for the stranger from the resident, in which three men, each of them named El-Fadl, joined. It was also called that of the مَطَيَّبُون. See the article طيب.

1.2he does not possess a dirhem, much less a deenár—لَا يَمْلِكُ دِرْهَمًا فَضْلًا عَنْ دِينَارٍ

The like may be said of other sayings similar to it. It is as though one said: he does not possess a dirhem; how then should he possess a deenár? For the negation of what is much follows necessarily from the negation of what is little.

فَضْلًا is here in the accusative case as a maṣdar, the implied meaning being فَقَدَ مِلْكَ دِرْهَمٍ فَقْدًا يَفْضُلُ عَنْ فَقْدِ مِلْكِ دينَارٍ, or rather يَفْقِدُ and the like — that is, he lacks the possession of a dirhem with a lacking that exceeds the lacking of the possession of a deenár.

Kutb-ed-Deen Esh-Sheerázee says, in his commentary on the Miftáh, that فَضْلًا is used in a case in which the inferior of two things is treated as a thing whose existence is improbable, and the impossibility of the existence of a thing above it is meant by it; so it occurs between two phrases differing in meaning, and it is mostly used after a particle of negation. AHei says that he had not found any authority for it in the classical language of the Arabs. See also بَلْهَ, which is used in a somewhat similar way.

Qur’ānic occurrences فَضْل 3 shown of 77

4:70

ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا

Such is the bounty from Allah: And sufficient is it that Allah knoweth all.

44:57

فَضْلًا مِّن رَّبِّكَ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

As a Bounty from thy Lord! that will be the supreme achievement!

49:8

فَضْلًا مِّنَ ٱللَّهِ وَنِعْمَةً ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

A Grace and Favour from Allah; and Allah is full of Knowledge and Wisdom.

Show Lane's original text

[an inf. n.: (see 1, throughout:) and also a simple subst., signifying] An exceeding, a redundant, or a superfluous, quantum [of anything, good or evil]; an excess, a redundance, or a superfluity; syn. زِيَادَةٌ ; (Mgh, Msb;) contr. of نَقْصٌ : (S, O, K:) [and often meaning superabundance, or exuberance; and surpassingness, superiority, or excellence. عَلَى غَيْرِهِ over another, or others, than him, or it: and preponderance:] the pl. is فُضُولٌ (Mgh, Msb, K:) and this is sometimes used as a sing.; (Er-Rághib, Msb;) and [thus used] relates to a thing [or quality] in which is no good; (Er-Rághib, Mgh, Msb;) by a predominant application; whence the saying فُضُولٌ بِلَا فَضْلٍ [excess without excellence]; (Mgh;) and hence the rel. n. فُضُولِىٌّ is formed from it: (Er-Rághib, Msb, TA;) [see this last word, one of the explanations of which shows that a particular meaning of فُضُولٌ is the quality of busying oneself with that which does not concern him:] accord. to Er-Rághib, فَضْلٌ signifies an excess [in respect of a property or quality, or of an acquisition,] above moderateness; and this is of two sorts; such as is commended, as the فضل of knowledge, or science ; and such as is discommended, as the فصل of anger at that whereat it is not necessary: but فَضَلٌ is more used in relation to that which is commended; and [the pl.] فُضُولٌ , in relation to that which is discommended. when the former is used of an excess [in respect of some attribute, of our of two things above the other, it is of three sorts; فضل of kind, as of the animal kind above the vegetable kind; and of species, as of man above other animals; and of the individual, as of one man above another; the first and second of which three are essential attributes, such that he who is deficient in [either of] them cannot do away with his deficiency and acquire فضل , as, for instance, the horse, and the ass, which cannot acquire the excellence ( فَضِيلَة ) of the human being; but the third may be accidental, such that the way may be found to acquire it, and of this sort are ability, wealth, rank or station, and power: and it signifies also any gift whereof the giving to the recipient thereof is not obligatory: [i. e. a free gift, or gratuity; and an act of bounty or grace; a favour; a benefit; and bounty as an abstract term;] as in the saying [in the Kur iv. 36], وَٱسْأَلُوا ٱللّٰهَ مِنْ فَضْلِهِ [And ask ye God of his free gift, or of his bounty, or (as expl. in the Ksh and by Bd) of his exhaustless treasures]; and in the saying in the Kur [v. 59 and lvii. 21 and lxii. 4], ذٰلِكَ فَضْلُ ٱللّٰهِ يُؤْتِيهِ مَنْ يَشَآءُ [That is the free gift of God; He giveth it to whom He willeth]; which comprises the three sorts of excellences ( فَضَائِل ) [mentioned above]: thus says Er-Rághib: El-Muná- wee says, [explaining one of its meanings,] in the “ Towkeef, ” that it is the commencing, or originating, of an act of beneficence without an efficient cause [i. e., app., not by reason of any obligation]. (TA.) Also A portion remaining, (K, TA,) of a thing, such as food &c., and of water in the leathern water-bag, and of wine or beverage in the vessel; (TA;) and فَضْلَةٌ and فُضَالَةٌ signify the same, (K, TA,) or a redundant portion (S and O and Msb in explanation of these two words) of a thing: (S, O:) whence the saying of the vulgar, الفَضْلَةُ i. e. The remaining portion of the wine or beverage [is for the excel-lent]. (TA.) It is said in a trad., لَا يُمْنَعُ فَضْلُ المَآءِ لِيُمْنَعَ بِهِ الكَلَأُ [The redundance of water shall not be denied that the herbage be thereby denied]: (TA, in the present art.:) meaning that when there is a well in the desert, with herbage near it, and a person prevents others from drawing water, he thereby prevents the latter from availing themselves of the herbage; for when a man comes with his camels, and pastures them upon that herbage, and does not then water them, thirst kills them. (TA in art كلأ ,) And it is said in another trad., فَضْلُ الإِزَارِ فِى النَّارِ [The redundant portion of the waist-wrapper is in the fire of Hell]; meaning what one drags [thereof] upon the around, by reason of pride. (TA;) And one says, فِى يَدِهِ فَضْلُ الزِّمَامِ , meaning [In his hand is] the end of the زمام [or nose-rein of the camel]. (TA.) ذَاتُ الفُضُولِ and الفضُولِ , with damm and with fet-h, [The thing having redundant portions] is the name of the coat of mail of the Prophet, which was thus called because having redundance and ampleness. (TA.) فُضُولُ الغَنَائِمِ means The remains of the spoils when they are divided (TA;) such as a single horse, or a single camel (KL.) And by the فُضُول of women are meant The remains of the menstrual discharge (Ham p. 107: see, there, explanations of a verse in which this occurs.) حِلْفُ الفُضُولِ [The confederacy, or covenant, of the فضول , a word which is here of uncertain meaning,] is thus explained: Háshim and Zuhrah and Teym [accord. to the CK Teymà] went in to 'Abd-Allah Ibn-Jud'án, and united in a confederacy to repel wrongdoing, and to exact the due from the wrongdoer; and it was thus called because they bound themselves by their confederacy not to leave in the possession of any one aught remaining [of property] whereof he aught despond any one, without their taking it for him [i. e. the latter] from him [i. e. the former] (O, K, TA: [in the CK, يَظْلِمُهُ أَحَدٌ is a mistake for يظلمه أَحَدًا :]) or it was thus called as being likened to a confederacy, or covenant, which was made of old, at Mekkeh, in the days of Jurhum, to act with mutual equity, and to take for the weak from the strong, and for the stranger from the resident, and in which three men, every one of whom was named El-Fadl, joined: and it was also called that of the مَطَيَّبُون . (TA. [See art. طيب .]) The saying لَا يَمْلِكُ دِرْهَمًا فَضْلًا عَنْ دِينَارٍ , and the like may be said of other sayings similar to it, means He does not possess a dirhem nor a deenár [or rather much less a deenár]: it is as though one said, he does not possess a dirhem: how then should he possess a deenár? for the negation of that which is much is a necessary consequence of the negation of that which is little: فَضْلًا is here in the accus case as an inf. n.; the implied meaning being فَقَدَ مِلْكَ دِرْهَمٍ فَقْدًا يَفْضُلُ عَنْ فَقْدِ مِلْكِ دينَارٍ [or rather يَفْقِدُ &c., i. e. he lacks the possession of a dirhem with a lacking exceeding the lacking of the possession of a deenár]: (Msb:) Kutb-ed-Deen Esh-Sheerázee says, (Msb, TA,) in the Expos. of the “ Miftáh, ” (TA,) فَضْلًا is used in a case in which the inferior [of two things] is deemed a thing of which the existence is improbable, and the impossibility of the existence of a thing that is above it is meant thereby; wherefore it occurs between two phrases differing in meaning; and it is mostly used after a particle of negation: (Msb, TA:) AHei says that he had not found any authority for it in the [classical] language of the Arabs. (Msb. [See also بَلْهَ , which is used in a somewhat similar manner.])

Nounفُضُلٌ3 senses · 1 main

Core sense — wearing a single garment; a woman with a trailing skirtgenerated

Wearing a single garment, such as is termed مِفْضَلٌ; an adjective applied to a woman, and also to a man.

Like مُتَفَضِّلٌ, it belongs to the dialect of Nejd; like فُرُجٌ in the dialect of El-Yemen. Mentioned in the article فرج.

1.1

And a woman proud, or self-conceited, or so in her gait, who makes part of her skirt redundant, so that it drags on the ground when she walks.

1.2

See also مِفْضَلٌ, in three places.

Show Lane's original text

Wearing a single garment, such as is termed مِفْضَلٌ ; an epithet applied to a woman; (S, Mgh, * O, K;) and also to a man; (S, O, K;) like مُتَفَضِّلٌ : (O, K:) it is of the dial. of Nejd; like فُرُجٌ in the dial. of El-Yemen. (L in art. فرج .) And A woman proud, or self-conceited, or so in her gait; who makes a portion of her skirt to be redundant [so that it drags upon the ground when she walks]. (TA.) See also مِفْضَلٌ , in three places.

Nounفَضْلَةٌ4 senses · 1 main

Core sense — a remaining portion; wine; the clothes worn for sleeping ingenerated

See فَضْلٌ, former half, in two places.

1.1

As used by grammarians: a dispensable member of a sentence, such as the object of a verb, when leaving it out does no harm to the meaning; the opposite of عُمْدَةٌ.

The plural is فَضَلَاتٌ.

1.2

And the clothes that are used for sleeping in; so called because they are an addition over and above the clothes used on other occasions.

1.3

And wine; and so فِضَالٌ.

A'Obeyd mentions الفَضْلَةُ as a name for wine; or, according to AHn, it means the wine that changes in colour through age; and ISd says that it is so called because the choice, or best, part of it is what remains. (For لأنّ حميمها in my original, an obvious mistranscription, I read لِأَنَّ صَمِيمَهَا.)

The plural is فَضَلَاتٌ and فِضَالٌ, the latter mentioned above as a synonym of فَضْلَةٌ.

Show Lane's original text

: see فَضْلٌ , former half, in two places. [Hence, as used by grammarians,] A dispensable member of a proposition; such as the objective complement of a verb, when the suppression thereof is not detrimental [to the meaning]; contr. of عُمْدَةٌ . (I'Ak, p. 143) [The pl. is فَضَلَاتٌ .] And The clothes that are used for sleeping [therein]: (K, TA:) [so called] because they are an addition over and above the clothes that are used on various [other] occasions. (TA.) And Wine; and so فِضَالٌ [which see also in what here follows]: (O, K:) الفَضْلَةُ is mentioned by A'Obeyd as a name for wine: (O:) or it signifies, accord. to AHn, the wine that alters [or has become altered] in colour after oldness; and ISd says that it is so called because the choice, or best, or most excellent, part thereof [for لأنّ حميمها in my original (an obvious mistranscription) I read لِأَنَّ صَمِيمَهَا ] is what remains: (TA:) the pl. is فَضَلَاتٌ and فِضَالٌ [the latter word mentioned above as a syn. of فَضْلَةٌ ]. (K.)

Nounفِضْلَةٌ1 sense

Core sense — the manner of wearing a single garmentgenerated

1he is comely in the manner of wearing a single garment—إِنَّهُ لَحَسَنُ الفِضْلَةِ

A noun of the same kind as جِلْسَةٌ and رِكْبَةٌ.

Show Lane's original text

is a n. of the same kind as جِلْسَةٌ and رِكْبَةٌ : (AZ, S, O, TA:) one says, إِنَّهُ لَحَسَنُ الفِضْلَةِ , meaning [Verily he is comely in respect of] the manner of wearing a single garment. (S, * O, * K, * TA.)

Nounفِضَالٌ2 senses · 1 main

Core sense — contending for superiority in excellencegenerated

See فَضْلَةٌ.

1.1

And see also مِفْضَلٌ.

Show Lane's original text

: see فَضْلَةٌ : and see also مِفْضَلٌ .

Nounفَضُولٌ1 sense

Core sense — an excess, a redundance, a superfluitygenerated

See فَضْلٌ, latter half.

Show Lane's original text

: see فَضْلٌ , latter half.

Nounفَضِيلٌ1 sense

Core sense — excellent, possessing excellencegenerated

Plural فُضَلَآءُ; see فَاضِلٌ, and see an example under فَضْلٌ, former half.

Show Lane's original text

; pl. فُضَلَآءُ : see فَاضِلٌ ; and see an ex. voce فَضْلٌ , former half.

Nounفُضَالَةٌ1 sense

Core sense — a remaining, or redundant, portion of a thinggenerated

See فَضْلٌ, former half.

Show Lane's original text

: see فَضْلٌ , former half.

Nounفَضِيلَةٌ1 sense

Core sense — an excellence, an excellent quality; a high degree of excellencegenerated

An excellence, or excellent quality; the opposite of نَقِيصَةٌ, and the opposite of رَذِيلَةٌ; so in the M and the K, in the article رذل.

Or a high degree of excellence, differing from فَاضِلَةٌ. The plural is فَضَائِلُ.

Show Lane's original text

An excellence, or excellent quality; contr. of نَقِيصَةٌ ; (S, O, Msb;) and contr. of رَذِيلَةٌ : (M and K in art. رذل :) or a high degree in [or of] excellence: (K:) [differing from فَاضِلَةٌ , q. v.:] pl. فَضَائِلُ . (MA.)

Nounفُضَالَى1 sense

Core sense — men who bestow, or confer, benefitsgenerated

A plural whose singular is not mentioned; the same as مُتَفَضِّلُونَ, that is, men who bestow, or confer, benefits.

Show Lane's original text

[a pl. of which the sing. is not mentioned] i. q. مُتَفَضِّلُونَ , (O, K, TA,) i. e. [Men] who bestow, or confer, benefits. (TA.)

Nounفُضُولِىٌّ2 senses · 1 main

Core sense — one who busies himself with what does not concern himgenerated

Er-Rāghib: a relative noun formed from فُضُولٌ as plural of فَضْلٌ, but used as a singular. See فَضْلٌ, near the beginning.

Er-Rāghib: one who busies himself with what does not concern him.

In the conventional language of the lawyers: one who is neither a commissioned agent, nor a guardian, nor a proprietor, nor a person of firm judgment, in a contract.

The pronunciation with fet-h to the ف is a mistake.

1.1

Also a tailor.

Show Lane's original text

a rel. n. formed from فُضُولٌ as pl. of فَضْلٌ but used as a sing.: (Er-Rághib, Msb, TA:) see فَضْلٌ , near the beginning: One who busies himself with that which does not concern him. (Er-Rághib, Mgh, O, Msb, TA.) In the conventional language of the lawyers, One who is not a commissioned agent, (Mgh, O, KT, TA,) nor a guardian ( وَلِىّ ), (KT, TA,) nor a proprietor, (TA,) nor a person of firm judgment ( أَصِيلٌ ), in a contract. (KT.) The pronunciation with fet-h to the ف is a mistake. (Mgh, O.) Also A tailor. (IAar, O, K.)

Nounفَضَّالٌ1 sense

Core sense — one possessing much excellence and bountygenerated

See مِفْضَالٌ.

Show Lane's original text

: see مِفْضَالٌ .

Nounفَاضِلٌ3 senses · 1 main

Core sense — exceeding, superfluous; excelling, excellent, possessing excellencegenerated

1the wealth, or property, of such a one is superfluous—مَالُ فُلَانٍ فَاضِلٌ

Ism fāʿil of فَضَلَ, and as such meaning exceeding, and the like.

That is, abundant, or much in quantity, such as has exceeded the supply of food sufficient to sustain life.

1.1

And excelling, or excellent; also فَضِيلٌ, of which the plural is فُضَلَآءُ, but which is probably post-classical.

Or it is applied to a man as a possessive adjective meaning possessing فَضْل [that is, excellence]. Conventionally: erudite, or excellent in learning.

1.2